From the month of Elul to the joy of Simchat Torah, here’s everything you need to know: Selichot, shofar blowing, symbolic foods, Sukkot rules and how to observe the Days of Awe with depth, tradition and purpose—at home, in synagogue or in uniform.
What is special about the month of Elul?
Moses ascended Mount Sinai to receive the Torah (7th of Sivan) and remained there for 40 days. On the 17th of Tammuz, he descended and learned of the sin of the Golden Calf. Moses broke the tablets and prayed for the people of Israel for another 40 days. On the first day of Elul, he went up the mountain again to receive the second tablets, staying there for 40 days. On Yom Kippur, he came down and was told by God, “I have forgiven as you have asked” (Numbers 14:20; Rashi on Deuteronomy 10:10).
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A worshipper blows a shofar as Jews gather for Selichot prayers at the Western Wall in Jerusalem’s Old City
(Photo: Alex Kolomoisky)
For this reason, Elul is considered a month of forgiveness and repentance (Tur 581, based on Midrash). It is also the final month of the Jewish year, a time for spiritual tikkun (repair) before the coronation of G-d as king on Rosh Hashanah.
When are Selichot (penitential prayers) recited?
Maimonides (Laws of Repentance 3:4) and the Geonim (Tur 581) wrote that Selichot should be said during the Ten Days of Repentance, the period between Rosh Hashanah and Yom Kippur.
Over time, the custom developed to begin earlier.
Sephardic Jews recite Selichot throughout the month of Elul (Shulchan Aruch 581:1), beginning on the second day of the month, since prayers are not said on Rosh Chodesh, the new month.
Ashkenazi Jews begin on the Saturday night before Rosh Hashanah (Rama ad loc). However, if Rosh Hashanah falls on a Monday or Tuesday, there would not be at least four days of Selichot, so the prayers begin the previous Saturday night (Rama ad loc., as is the case this year).
What are Selichot?
The prayers consist of piyyutim (liturgical poems), biblical verses of repentance and forgiveness, the 13 attributes of divine mercy, and conclude with confession and supplication.
Among most Sephardic communities, the text is the same each day, though some communities vary the poems.
The Ashkenazi liturgy changes daily, featuring texts that are generally more challenging to understand.
When someone cannot keep up with the congregation, it is preferable to pray at one’s own pace and focus on understanding, even if not completing the entire service (see Shulchan Aruch 1:4). Usually, if the congregation is finishing a piyyut, it is recommended to join in its final stanza, which often contains a central message, even if it means skipping several verses.
What is Rosh Hashanah?
Rosh Hashanah is the birthday of the universe (Rosh Hashanah 27a, according to Rabbi Eliezer) and it is celebrated as the beginning of the Jewish year.
The Torah refers to this day as “Zikaron” (Remembrance) – “Zikaron Teruah” (Vayikra 23: 25). Therefore, in our prayers we often call it “Yom Hazikaron” (Day of Remembrance). This name expresses G-d’s hashgacha (providence) over the world. This day is also called “Yom Hadin” (the Day of Judgment) (see Mishnah Rosh Hashanah, 1:2; 15; Vayikra Raba 29:1), and this is the term we use in the special prayer of “Unetaneh Tokef.”
Judgment Day provokes anxiety. However, Jewish sages (following Nehemiah 8) taught us that Rosh Hashanah is a ‘Yom Tov’ during which we eat special foods - for example meat - and drink wine (Shulchan Aruch 597).
How could that be? This is judgment day we’re talking about. Our sages taught us (Yerushalmi, Tur 581:4) that this is indeed a day of judgment, but G-d wants the best for us. If we make good decisions and try to be good, we know that G-d will sign our judgment for the good.
Shofar blowing
Rosh Hashanah is also called “Yom Teruah” (Day of Shofar Blowing) in the Torah (Bamidbar 29:1). Thus, there is a mitzvah from the Torah to blow the shofar at Rosh Hashanah.
What is the significance of the shofar blowing? The blowing is made up of a simple blast (tekiah), and of moaning and sob-like blasts (shevarim and teruah). Apparently, the blasts are supposed to shock us and shake us up (Maimonides, Teshuva 3:3).
But this explanation should be scrutinized. While shevarim may symbolize crying and create shock, the teruah in the Torah actually is a sound of joy that is particularly associated with the king’s coronation: “With trumpets and sound of the horn shout ye before the King, the Lord. (Psalms 98:6).” So, it is not clear: Does the sound of the shofar symbolize weeping and breaking, or the crowning of a king and joy?
The shofar blowing is supposed to remind us of our role in the world, our mission. On the one hand, there is a concern: Maybe we've messed up the mission, maybe there are things we haven't done properly, and we are required to fix them. On the other hand, our very right to coronate G-d shows how much G-d loves us and believes in us. G-d’s love for us gives us the strength to mend. It gives us strength even after the fracture (‘shevarim’) to reach a clean and pure place (“tekiah”).
How many times is the shofar blown?
According to Jewish law, it is enough to sound 30 shofar blasts. Meaning, three times a tsr”t (tekiyah, shevarim, teruah, tekiyah), three times ts”t (tekiyah, shevarim, tekiyah), and three times tr”t (tekiyah, teruah, tekiyah). These blasts are blown in synagogue before the Mussaf, or additional, prayer.
In addition, 30 more blasts are blown according to the order of the blessings in the Amidah prayer (10 blasts in the Malchuyot section, 10 in the Zichronot section, and 10 in the Shofarot section). Some do the same for the silent Amidah prayer and the Chazarat HaShatz (repetition of the Amidah) prayer, and others only in the Chazarat HaShatz (and complete another 30 blasts after Mussaf). It is customary to complete 100 blasts (Rosh Hashanah Tosfos 33b), and therefore, at the end of the prayer, 10 more blasts are added - tsr”t, ts”t, tr”t.
It is good to hear all the blasts, but according to the law, 30 blasts are enough. Thus, when the shofar is blown for women or other people who were not able to get to a prayer service, a total of 30 blasts are blown.
Simanim (symbolic foods) of Rosh Hashanah
There is a custom to eat specific foods at the beginning of the meal (on the first night, although some also eat them on the second night), to symbolize our prayers for the new year to last throughout the year.
What are the simanim? The Talmud (Horiyot 12a) mentions the pumpkin, the gourd, rubia (a type of long beans and, according to the great scholars, fava beans), karti (leeks), beets and dates, and you recite over each one of them a “Yehi Ratzon” (may it be G-d's will) prayer; On the dates, for example, that "the people who hate us be abolished."
It is common practice to eat an apple dipped in honey (Machzon Vitri 323) and say, “May it be your will, our G-d and G-d of our ancestors that we should have a good and sweet new year.”
It is common practice to eat pomegranate and pray that our merits will increase as the seeds of the pomegranate. A fish is also eaten, symbolizing that we will multiply like fish, and some eat the head of a fish, to symbolize that we should always be the head and not the tail. You can add more signs and even say a “Yehi Ratzon” prayer of this kind.
There is a controversy as to when the simanim should be eaten. Some eat them before the meal, but most Ashkenazim and Sephardim eat them after hamotzi (and some eat the dates first, while others eat the apple dipped in honey first). The traditional custom is to bless the fruit: “Blessed who creates the fruit of the tree” (for example, on the apple dipped in honey), to taste a little, and only afterward to say “yehi ratzon” (There are other customs).
Additional customs on Rosh Hashanah
It is customary to wish “Leshana ha'ba'ah tikatev v’tichatem" (may you be inscribed and sealed for a good year), or “ktiva v’chatima tova (Rama 582:8). Some do not sleep during the day of Rosh Hashanah, in order to receive strength during the rest of the year (Rama 583:2).
This is only significant if one is studying or praying at this time, but if one does nothing of significance during that time, it is better to sleep (according to the Ari after midnight it is possible to sleep – Shulchan Aruch Harav 583: 8).
It is customary to perform Tashlich on the first day of Rosh Hashanah, in which we ceremonially cast our sins into the river or sea (Shulchan Aruch 583:2). Of course, this is a symbolic act that tries to bring us to the realization that we are starting a new page, and that we have the power to add good to the world.
The Ten Days of Repentance
The days between Rosh Hashanah and Yom Kippur, including both holidays, are called the Ten Days of Repentance (Aseret Yemei Teshuva). The Talmud (Rosh Hashanah 18a) cites the verse, “Seek ye G-d while He may be found, Call ye upon Him while He is near” (Isaiah 55:6), explaining that this refers to these ten days.
Maimonides (Laws of Repentance 2:6) writes that repentance during this period is especially effective and immediately accepted. The Selichot prayers are longer during these days, and additional passages are included in the daily prayers. The most significant are two substitutions: instead of “the holy G-d” (ha-El hakadosh), one says “the holy King” (ha-Melech hakadosh), and also one should say “King of judgment” (ha-Melech ha-mishpat).
The Day of Atonement
The purpose of Yom Kippur is clearly outlined in the Torah portion Acharei Mot (Vayikra 16: 29-30):
“And this shall be to you a law for all time: In the seventh month, on the tenth day of the month, you shall afflict yourselves, and you not do any work, neither the native nor the stranger who dwells among you. For on this day, He shall effect atonement for you to cleanse you. Before G-d, you shall be cleansed from all your sins.”
The Torah establishes that the Day of Atonement serves as a means of seeking atonement for sins and this fundamental purpose shapes the essence of the day.
Rambam (“Maimonides”) in “The Laws of Teshuvah” (2:7) describes Yom Kippur as “a time of Teshuvah (repentance) for all, both individuals and the community at large. It is the apex of forgiveness and pardon for Israel. Accordingly, everyone is obligated to repent and confess on Yom Kippur."
Seeking and granting forgiveness
Yom Kippur is a day of forgiveness. It is the day that G-d forgave the people of Israel, and it is essential to understand how to seek forgiveness and extend it to others.
In this process, G-d operates on a principle of measure for measure. If an individual has not sought forgiveness from his fellow man for Mitzvot Bein Adam Le-Chavero (interpersonal matters), it means that no atonement is granted for matters Bein Adam La-Makom (between a person and G-d). This principle is illuminated in “Fear of Isaac” by Rabbi Yitzchok Hutner.
The reason is that one cannot stand before G-d in an impure state. Should the offended party decline forgiveness, even after three attempts at reconciliation, we are not obligated to further efforts (Shulchan Aruch Siman 606). However, one may still choose to pursue reconciliation if they wish to do so.
The pre-fast meal
The Seudah Mafseket, or pre-fast meal, is the final meal before the Yom Kippur fast begins. Traditionally, it is prepared as one would prepare a holiday meal. The custom is to recite the blessing over two loaves of bread (lechem mishneh), as is done on Shabbat and Yom Tov, and to wear holiday clothing (see Sdei Chemed, Yom Kippur 1:3; Ta’amei HaMinhagim 934; Darkei Chaim VeShalom 394).
One should abstain from drinking wine at the pre-fast meal, and it is preferable to eat poultry rather than red meat (Mishnah Berurah 608:16). As for fish, opinions differ: some authorities wrote that it should not be eaten at this meal (Kitzur Shulchan Aruch 131:12), while others allowed it (the Steipler, cited in Orchot Rabbeinu vol. 2, p. 199).
Yom Kippur prohibitions
On Yom Kippur, we are commanded to afflict ourselves; any form of Melacha, activities, is prohibited. The sages of the Talmud established five afflictions on Yom Kippur:
Eating and drinking: This is the most severe prohibition, carrying the penalty of karet (spiritual excision). Smelling spices, however, is permitted.
Washing: Bathing is forbidden. Upon waking in the morning or after using the restroom, one washes only up to the base of the fingers. Dirt may be rinsed off if necessary. A Kohen may wash normally before leading prayers.
Anointing: Applying oils, creams or deodorant is forbidden, since their purpose is enjoyment. Unlike washing, this restriction applies even if the intent is cleanliness.
Wearing leather shoes: The primary prohibition is against leather footwear. Some are strict about avoiding ordinary shoes even if not made of leather, but the common custom is to permit them.
Marital relations: In addition to refraining from intimacy, couples avoid sleeping in the same bed or engaging in physical contact, following the rules observed during the period of niddah (family purity).
What does a sick person do on Yom Kippur?
A person whose life may be in danger is not required to fast on Yom Kippur. Even in cases of doubt concerning pikuach nefesh (the principle that saving a life overrides nearly all religious commandments), one does not fast.
Whenever there is uncertainty about whether fasting is possible, a rabbi should be consulted. If consultation is not possible and there is real doubt, the obligation is to refrain from fasting rather than risk endangering life, even if the danger is not immediate but long-term. A patient may not endanger themselves by fasting against medical advice. Of such a person, the verse says: “But for your own lifeblood I will demand an accounting” (Mishnah Berurah 618:5).
Even small amounts of drink are forbidden. However, when fasting poses a danger and it is sufficient for the patient to drink in measured intervals (shiurim), this method should be followed: drinking less than a mouthful (melo lugmav, roughly 44 milliliters, or about 1.5 ounces) every nine minutes. If that is insufficient, the interval may be shortened to every four minutes or even every two (see Mishnah Berurah 618:21; Responsa Chatam Sofer vol. 6, no. 23).
Seeking G-d’s forgiveness
How do we approach seeking G-d’s forgiveness?
We are encouraged to emulate the attributes of G-d by being compassionate, merciful and forgiving toward others.
When we find ourselves in times of difficulty and distress, we turn to prayer and seek G-d’s mercy. But on regular days, we take for granted all the good that surrounds us, as if we are entitled to it. Do we really deserve this abundance? It seems we are not perfect, and we don’t deserve everything. Yet G-d does not penalize us, but instead believes in us, and offers us opportunities for growth, improvement and forgiveness.
We pray that G-d not be harsh with us and grant us our heartfelt wishes for the best, seeking a year filled with blessings and opportunities for spiritual growth.
We are encouraged to emulate the attributes of G-d by being compassionate, merciful and forgiving toward others. Just as we hope for G-d’s forgiveness, we should also extend forgiveness to those who may have wronged us.
Where to install a sukkah?
A Sukkah under a tree
The Mishnah (Sukkah 9) teaches: “One who builds a sukkah beneath a tree, it is as though he built it inside a house.” Therefore, one should not make a sukkah under a tree, and the s'chach (cover of the sukkah) under a tree is considered invalid (Shulchan Aruch, 626:1).
If the tree branches cover an area of four-by-four tefachim (32 cm or 12.59 inches), that place is invalid and one should not sit under it. If the branches are four tefachim wide and extend over the entire sukkah, then the sukkah as a whole may be invalid for use.
A Sukkah under a roof
If an entire sukkah is built beneath a roof, it is unquestionably invalid. If only part of the sukkah is under a roof, but three walls enclose the uncovered section and meet the minimum halachic size for a sukkah (seven by seven tefachim - ideally about 70 cm, or 27 inches), then that section is valid. However, one should not sit in the portion located under the roof.
How to make the walls of the sukkah?
The walls can be made of any material, provided they can withstand a normal wind (Shulchan Aruch, 630:1).
Ideally, it's good to have four walls (except for the entrance), but the sukkah is also kosher with only three walls. The third wall doesn't need to be complete; just slightly more than half is sufficient. The minimum length of a wall is seven tefachim (70 cm according to the Chazon Ish), so a wall of four tefachim is sufficient (and extend the form of the doorway (tzurat ha-petach) for another three or four tefachim (Shulchan Aruch 630:2 and Mishnah Berurah ad loc., note 9).
The walls do not need to reach the s'chach. It's enough if they are 10 tefachim high (1 meter according to the Chazon Ish; 80 cm according to Rabbi Chaim Na'eh), and we consider them as if they continue up to the sky. This is a halacha given to Moses at Mount Sinai called 'gud asik mechitzata' (Shulchan Aruch, 630:9).
Supports (Ma’amid)
The ma’amid is the structure that directly supports the s’chach (the plant material used for the roof of a sukkah). Without it, the s’chach would collapse.
Ideally, the s’chach should not rest on something that can contract tumah (ritual impurity) or on any material invalid for s’chach (such as something not grown from the ground). However, if no alternative exists, one may rely on such a support, and the sukkah would be considered valid (Mishnah Berurah 629:22; Sha’ar HaTziyun 630:60).
Secondary supports (Ma’amid de-ma’amid)
The Shulchan Aruch (629:8) rules that it is permissible to fasten the beams supporting the s’chach with nails, even though nails themselves cannot be used as s’chach.
According to the Magen Avraham (629:9) and most later authorities, even someone strict about using invalid supports may be lenient here, because the nails are only a 'ma’amid de-ma’amid', a secondary support. The nails hold the beams, and the beams in turn hold the s’chach.
The Chazon Ish (143:2), however, disagreed, arguing that since the beams form part of the s’chach structure, nails fastening them are effectively supporting the s’chach directly.
In practice, the lenient view is accepted, as ruled by the Mishnah Berurah (629:26), Rabbi Shlomo Zalman Auerbach (Minchat Shlomo, vol. 2, no. 55), Rabbi Yosef Shalom Elyashiv (in his notes to Sukkah 21b), and many others. Thus, one should not fasten the s’chach itself with nails, but it is permitted to fasten the beams beneath it with nails. This is considered 'ma’amid de-ma’amid': the nails support the beams, and the beams support the s’chach.
Eating in the sukkah
The Mishnah (Sukkah 25) states: "One may eat and drink casually outside the sukkah." Let's detail briefly:
1. Bread or mezonot (made with grain, including dishes like pasta and couscous) in an amount more than that of an egg - 'k'beitzah' (56 cc, about the volume of two matchboxes) – must be eaten in the sukkah.
2. Meat and fish may be eaten casually, but it's proper to be stringent and not eat them as part of a meal (like lunch) outside the sukkah.
3. Fruits and vegetables may be eaten even in large quantities outside the sukkah.
4. Drinking is permitted in any quantity, but one should be strict and not drink wine in a fixed manner outside the sukkah.
These laws relate to the core law and define the boundary between a fixed meal and a casual meal, but one who wishes to be stringent and careful to eat even a casual meal in the sukkah is praiseworthy.
This stringency also applies to drinking water. However, according to the view of the Maharil, it is sufficient to observe this stricter practice in all matters except for water.
The blessing of 'Leishev BaSukkah'
The Talmud (Sukkah 46) says: "When one enters to sit in it (the sukkah), he says: “...asher kid'shanu b'mitzvotav v'tzivanu leisheiv basukkah". The Rishonim disagreed on when to make the blessing. In practice, the Shulchan Aruch (639:8), the Rema (ibid.) and the Mishnah Berurah (ibid., 46) ruled that one blesses only when eating in the sukkah.
In light of this, one should say the blessing before eating.
On which eating should one say the blessing? One who eats bread the size of an egg or mezonot in the amount of a fixed meal certainly blesses, as these things require a sukkah by the strict meaning of the law.
The Mishnah Berurah (639:16) writes that the common custom is to bless even on eating a 'k'beitzah of mezonot' (56 cc), but added that in order to avoid a concern of saying a blessing in vain, one should stay in the sukkah a bit after eating and intend in the blessing both for the eating and for the stay.
The common custom among Sephardic Jews is not to recite the blessing 'leishev ba-sukkah' when eating the volume of an egg (k'beitza) of grain-based foods (mezonot). The blessing is recited only when eating bread or when eating mezonot in a quantity that constitutes a full meal. At kiddush, however, some have the custom to recite the blessing even when eating only a k'beitza.
One who said the blessing 'leishev basukkah' and ate, and then remained in the sukkah until the next meal, or went out for a short time with the intention of returning immediately and did so – does not bless again (Mishnah Berurah, 639:47). However, if one went out for business or to the synagogue or other errands, when he returns and eats in the sukkah, he blesses 'leishev basukkah' again (ibid.).
Trips during Sukkot
The Gemara (Sukkah 26) says that "travelers" are exempt from the sukkah. That is, an individual who is traveling (during the day or night or both) is exempt from the sukkah.
Responsa Yechaveh Da'at (Vol. 3, 47) and Igrot Moshe (Orach Chaim, Vol. 3, 93) ruled in accordance with Rashi's words, that one who goes on a trip for pleasure is not allowed to eat outside the sukkah, while our teacher Rabbi Aharon Lichtenstein zt"l (Alon Shvut 90) ruled that from a halachic perspective one can be lenient in this matter, since the law of travelers is based on "teshvu k'ein taduru" (dwell as if you live), and a person usually travels all year round, as per the Rashba's reasoning.
However, although he was lenient from a halachic perspective, Rabbi Lichtenstein strongly opposed this from a value and educational perspective, because "a person from Israel should be full of aspiration and longing for mitzvot, and not, G-d forbid, see them as a burden... from which he frees himself at the first opportunity", especially in a mitzvah that is available to him only one week a year.
Indeed, often there is importance in going on trips during Chol HaMoed, as children are on vacation, and many parents also take time off (and it's good that they do!), and the joint trip is important for family bonding.
It seems that in this situation, there is room to travel, but it is proper not to rely on the exemption of 'travelers', but to conduct oneself in a way that does not require this exemption. In this way, we will both fulfill the mitzvah properly and allow for a family trip.
Thus, one may eat breakfast and dinner in the sukkah (before and after the trip), while during the trip itself, to eat only casual meals (as explained above, 1. bread the size of an egg, 2. fruits or vegetables and snacks whose blessing is 'borei nefashot', 3. meat and fish not as a meal, and 4. free drinking).
Soldiers
Soldiers stationed in Gaza, Lebanon or in combat operations in the West Bank and similar areas are exempt from the mitzvah of dwelling in a sukkah. They are not only considered “travelers on the road” but are also engaged in a mitzvah.
On this, the Talmud (Sukkah 25a) teaches that “one who is occupied with a commandment is exempt from another commandment”, all the more so when involved in a defensive war (milchemet mitzvah).
Soldiers stationed on a base and not in active combat should make an effort to have a sukkah, except for those under high alert or operational pressure. In all such cases, it is advisable to consult the army rabbi.
Arba'at Ha'minim - The Four Species
"And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the Lord your G-d seven days", (Leviticus 23:40).
The sages explained that these are the Four Species: the etrog (citron, “fruit of goodly trees”), the lulav (palm branch), the hadas (myrtle, “thick trees”) and the aravah (willow of the brook).
The Mishnah (Sukkah 34b) records a debate over how many of each species must be taken. In practice, the Shulchan Aruch (651:1) rules that one takes a single etrog, one lulav, three hadasim (myrtles) and two aravot (willows).
In a case of necessity, when only one valid myrtle or one willow is available, a person may rely on the opinion of earlier authorities who follow Rabbi Akiva and use only one (Rama ad loc. regarding the myrtle; Aruch HaShulchan 651:1 and others regarding the willow).
In such a case, however, halachic authorities disagree whether a blessing may be recited (Mishnah Berurah 651:6). In practice, the blessing should not be recited.
What if there is only one set of the Four Species?
On the first day of Sukkot, the Four Species must belong personally to the one performing the commandment, as it says: “You shall take for yourselves on the first day the fruit of a goodly tree...” (Leviticus 23:40). The sages explained this to mean “for yourselves” as they must be your own.
However, the sages also taught that the Four Species may be acquired through a legal mechanism called 'matana al menat le'hachzir', that is, a “gift on condition of return.”
In this arrangement, each person who takes the Four Species intends to acquire them as a temporary gift, with the understanding that they will later be returned to the owner. In this way, many people can fulfill the mitzvah using a single set.
What is the minimum size of a sukkah?
A sukkah must be at least ten tefachim high (about 80 cm or 31 inches) according to Rabbi Chaim Naeh, or 96 cm / 38 inches according to the Chazon Ish), and seven by seven tefachim wide (about 56 cm / 22 inches or 70 cm / 27 inches respectively). A sukkah smaller than this does not qualify even as a temporary dwelling (Sukkah 2a) and is therefore invalid.
Based on this, it is sometimes possible to make a sukkah using the doors of a car, when both doors are opened (used as two walls), and a s’chach is placed on top.
Care must be taken, however, that the gap below the doors does not exceed 24 cm (9 inches). This can be fixed by placing stones or another sturdy barrier beneath the doors, or by parking the car in a way that the doors are placed on a sidewalk, so the gap is reduced.
The third wall may be created by placing a partition nearby, or by positioning the car close to a wall or another car. In some cases, the inner side of the car itself may serve as a wall, even if distant from the s’chach, provided the distance is less than 1.93 meters (76 inches). In that case, the halachic principle of dofen akumah (“bent wall”) applies, treating the wall as though it extends upward toward the roof.
A reserve soldier returning from combat after weeks of service, should he sleep in the Sukkah or with his wife?
The Talmud (Sukkah 26a) rules that one should not sleep outside the sukkah.
The Rama (Orach Chaim 639:2; also in Darkei Moshe), offered justification for those who are lenient. He explained that the mitzvah of sukkah requires a person to live in it as they would at home. Since a wife generally does not sleep in the sukkah, the husband is likewise exempt from doing so.
These arguments were considered 'limud zechut', justifications for those lenient in practice.
In the diaspora, many refrained from sleeping in the sukkah, but in Israel, there is a greater emphasis on building an appropriate and comfortable sukkah and striving to sleep in it whenever possible.
However, all of this applies under normal circumstances. When refraining from sleeping together causes significant distress, such discomfort is itself grounds for exemption from the sukkah (Rama ad loc.; Shulchan Aruch HaRav).
Therefore, in the case of reserve soldiers returning home after weeks of service, it is clearly proper and appropriate that they sleep with their wives, whether in the sukkah or in the home.
Shemini Atzeret
The final day of the Sukkot is called in the Torah Shemini Atzeret (the eighth day of the assembly). Unlike other holidays, it carries no specific ritual act (aside from offerings in the Temple). Every other festival has a distinctive commandment: the shofar on Rosh Hashanah, fasting on Yom Kippur, the sukkah and Four Species on Sukkot, and matzah on Passover.
Shemini Atzeret, by contrast, has no external symbols. It is understood as an intimate encounter with G-d. (The sages explained that this is why the day features a single bull offering, representing one nation, unlike the 70 bulls during Sukkot).
It is a day of reflection and culmination. On this day, we rejoice in the spiritual strength gained over the previous month and consider how to carry it into daily life after the holiday. The essence is not symbolic action, but the encounter itself and the thought it inspires.
Simchat Torah
The celebration of Simchat Torah takes place within Shemini Atzeret, a custom that began in the period of the Geonim (early medieval Jewish authorities).
Shemini Atzeret is marked by the absence of outward ritual. The Geonim introduced the joyous celebration of Simchat Torah, incorporating it within Shmini Atzeret, which gradually came to define the day, causing Shmini Atzeret to almost disappear (in Israel).
This innovation of the Geonim revealed the essence of this day. Having reached the spiritual peak of the High Holy Days, the time has come to dance and rejoice directly. On this day, we complete the annual Torah reading cycle, and Simchat Torah is the time to be specifically joyous.
Closing a circle
In one place on the battlefield, the soldiers were holding the ceremony of Hachnasat Sefer Torah (Inauguration of a Torah scroll in a synagogue). There was great excitement, and everyone was dancing, rejoicing, and singing Simchat Torah songs.
A soldier who was there (Noam Kdoshim) told me that suddenly a religious soldier stood up and said: "I'm really excited. I feel like I'm closing a circle. On Simchat Torah (on Oct. 7, 2023), I had to stop halfway through the rounds and go out onto the battlefield, and now I'm closing a circle and continuing to dance with the Torah."
Suddenly, another soldier, who is not religious, said: "There's no closing of a circle here." It was an awkward moment where everyone felt uneasy. Then the soldier explained, "I'm not a religious person. I don't go to shul, and I've never been to Simchat Torah in a synagogue. On Simchat Torah, you danced with the Torah and in the middle of the rounds, you went out onto the battlefield. I didn't dance. But now we're all dancing together – religious and secular. This is not closing a circle, but opening a new one!"
This should be our feeling. May all the hostages return home, may we win the war, may G-d send complete healing to all the wounded, and may we succeed in opening new circles – in unity, security, faith, peace and tranquility.